四分律行事鈔資持記 2.165

2.165

二成宗中。初引論而標故者，因前起後，非引證也。對破彼計，假設疑問。答中，初答重發。出彼第九七〈善律儀品〉，具云：有人受一日戒，是初律儀；即日受優婆塞戒，是第二律儀；即日出家作沙彌，是第三律儀；即日受具足，是第四律儀；即日得禪定，是第五律儀；即日得無色定，是第六律儀；即日得無漏，是第七律儀。上云無漏，且據初果；下復統收二三四果，故云隨得道處。（本論作道果。）而下，示重發義。本得不失者，從前體增為後體故；勝者受名，從後彰名，前名沒故。其下，列釋。可知。問：重發重受，如何分別？答：重發據多戒，重受約一戒。若爾，論明重發，那見重受？答：由體重發，即得重受；以彼重受，一體發故。

Second, within the Cheng [Tattvasiddhi] School. First, the citation of the treatise to establish [the point] takes up what preceded to initiate what follows, not as a proof-text. It sets up a hypothetical objection to refute their position. In the answer, it first explains re-arising. This comes from chapter ninety-seven of that [treatise], "Good Discipline", which says in full: "If someone receives the one-day precepts, that is the first discipline; if on the same day he receives the upāsaka precepts, that is the second discipline; if on the same day he leaves the household to become a śrāmaṇera, that is the third discipline; if on the same day he receives full ordination, that is the fourth discipline; if on the same day he attains dhyāna concentration, that is the fifth discipline; if on the same day he attains formless concentration, that is the sixth discipline; if on the same day he attains the undefiled, that is the seventh discipline." Above, when it speaks of the undefiled, it tentatively takes the first fruition; below, it comprehensively includes the second, third, and fourth fruitions, which is why it says, "wherever the Path is attained." (The original treatise reads "fruition of the Path.") The text from "And..." onward explains the meaning of re-arising. "The original attainment is not lost" means that because it increases from the earlier essence to become the later essence; "the superior receives the name" means that the name is manifested from the later, because the earlier name is eclipsed. The text below lists and explains them; this is understandable. Question: How are re-arising and re-receiving distinguished? Answer: Re-arising is based on multiple precepts; re-receiving concerns a single precept. If so, when the treatise explains re-arising, how can one see re-receiving? Answer: Because the essence re-arises, one can re-receive; this is because that re-receiving arises as one essence.